The Right Understanding of Manas
Chapter 11 The Relationship Between Manas and Supernatural Powers
I. What Are True Supernatural Powers
Supernatural powers are the spirit of manas (the mental faculty) enabling consciousness to penetrate. Because the Tathāgatagarbha (Buddha-nature) can manifest all dharmas, contact all dharmas, and know all dharmas, manas, relying on the Tathāgatagarbha, can contact all dharmas, discern all dharmas, and know all dharmas. Manas has no obstruction with any dharma; this is the supernatural power of manas. Consciousness, however, has many veils and obstacles; it cannot contact all dharmas, cannot know all dharmas, and cannot reach the state of all dharmas.
The most divine and wondrous is the Tathāgatagarbha. Manas is also the function of the Tathāgatagarbha, consciousness is also the function of the Tathāgatagarbha, the five consciousnesses are also the function of the Tathāgatagarbha. The five aggregates and the eighteen elements (āyatana) are all functions of the Tathāgatagarbha. In essence, all dharmas are functions of the Tathāgatagarbha; there is not a single dharma that is not the intrinsic function of the Tathāgatagarbha. The triple world (triloka) is the Tathāgatagarbha itself, depending on conditions, playing with all dharmas, and the conditions themselves are also functions of the Tathāgatagarbha. Even the buddha-lands in the ten directions, and all the buddhas and bodhisattvas in the ten directions, are functions of the Tathāgatagarbha. The entirety is one true Dharma realm of the Tathāgatagarbha, non-dual and without other; not a trace of true existence or autonomy can be found in any dharma outside the Tathāgatagarbha. A golden world is entirely made of gold; there is not the slightest thing that is not gold. The Buddha Dharma is like this; it is supremely wondrous.
Every thought of ours, whether good, evil, or neutral, is a function of the Tathāgatagarbha. All the mental factors (caitta) of our seven consciousnesses—attention, contact, feeling, perception, and volition—are entirely functions of the Tathāgatagarbha. Our bodily, verbal, and mental actions are all functions of the Tathāgatagarbha. Even our studying the Buddha Dharma, striving to extinguish greed, hatred, and delusion, is a function of the Tathāgatagarbha. Even the ignorance we generate, all the afflictions and defilements we produce, are equally functions of the Tathāgatagarbha. There is not the slightest dharma that is not a function of the Tathāgatagarbha; not the slightest dharma comes from outside the Tathāgatagarbha. There are no dharmas outside the mind; everything seen is the Tathāgatagarbha.
If manas can directly perceive this dharma through direct perception (pratyakṣa), the afflictions of greed, hatred, and delusion will gradually fall away completely, and ignorance will gradually be exhausted entirely. These dharmas can only be realized through contemplation in meditation (dhyāna). Only when the mind is in samādhi can it accord with the Tathāgatagarbha, deeply perceive that all dharmas arising in the mind are functions of the Tathāgatagarbha, and thus abide in the dharma, eradicate afflictions, exhaust ignorance, attain great benefit, accomplish buddhahood with ease, and gain great liberation.
II. The Principle of the Five Supernatural Powers
For example, the divine eye (divya-cakṣus). In the heavens above or the earth below, no matter how vast the distance or how subtle the material form (rūpa), nothing can obstruct what the eye consciousness and mental consciousness see. Why is this? Because all material forms are entirely the material forms within the Tathāgatagarbha. The Tathāgatagarbha is formless and without characteristics; it has no distance, no near or far, no large or small. Manas, relying on the Tathāgatagarbha, can see all material forms within the Tathāgatagarbha, without distinction of high, low, near, far, large, small, broad, or subtle. Manas does not need to move to see the material forms within the Tathāgatagarbha; there is no concept of time or distance. Then, under certain conditions, eye consciousness and mental consciousness, relying on manas, can instantly see all material forms within the Tathāgatagarbha, without distinctions of time, distance, high, low, above, below, near, or far.
For example, the divine ear (divya-śrotra). It can hear all sounds, near and far, in an instant. There is no concept of time, distance, near or far, nor distinction of coarse or subtle sounds; all sounds are heard immediately. Why is this? Because all sounds are sounds within the Tathāgatagarbha, conjured by the Tathāgatagarbha. Manas, relying on the Tathāgatagarbha, can know all sounds, regardless of near, far, high, low, past, future, or present. Ear consciousness and mental consciousness, under certain conditions relying on manas, can also discern all sounds.
For example, the knowledge of previous lives (pūrva-nivāsānusmṛti-jñāna). Whether it concerns oneself or others, all people, events, and things experienced in the past, present, or future can be fully known by consciousness. Why is this? Because all these matters are events within the Tathāgatagarbha, conjured by the Tathāgatagarbha; they are the archives within the Tathāgatagarbha. Manas, relying on the Tathāgatagarbha, can know all matters concerning people, events, and principles. Consciousness, under certain conditions relying on manas, can also know all these dharmas, as if present before the eyes, without obstruction.
For example, the knowledge of others' minds (para-citta-jñāna). The thoughts of all sentient beings can be fully known by consciousness. Why is this? Because the thoughts of sentient beings are all dharmas within the Tathāgatagarbha, conjured by the Tathāgatagarbha. Manas, relying on the Tathāgatagarbha, can know all these dharmas without obstruction. Consciousness, under certain conditions relying on manas, can also know all the thoughts of sentient beings, whether from distant past kalpas, the future, or the present, without obstruction.
For example, the power of miraculous movement (ṛddhi). The body consciousness and mental consciousness can carry the physical body to distant worlds, or into the physical body of a nearby sentient being, without obstruction. Why is this? Because all locations are entirely within the Tathāgatagarbha. The Tathāgatagarbha is formless and without characteristics; it has no distinctions of near, far, broad, or narrow. Manas, relying on the Tathāgatagarbha, can instantly reach any location within the Tathāgatagarbha. Body consciousness and mental consciousness, under certain conditions relying on manas, can also reach any location within the Tathāgatagarbha, without concepts of time, distance, near, far, broad, or narrow; they arrive instantly.
Sentient beings, due to ignorance, do not know this principle. They do not know the vastness of the Tathāgatagarbha, nor their own capabilities. Instead, they stubbornly pursue useless worldly dharmas, create karmic actions of greed, hatred, and delusion, hindering their own supernatural powers and spiritual strength. This is truly a loss outweighing the gain. By seeking the Buddha Dharma, one can have whatever one desires; the Tathāgatagarbha lacks nothing. As long as one accumulates the merit of blessings (puṇya-saṃbhāra), becoming a buddha is a small matter—what difficulty is there?
But why do sentient beings still need to practice for three immeasurable kalpas (asaṃkhyeya-kalpa) to become a buddha? The blame lies solely in this: the greed, hatred, and delusion of manas blaze too fiercely; attachment is too severe. They are attached to every useless worldly dharma, yet not attached to the useful Buddha Dharma. Removing the attachments of manas requires two immeasurable kalpas. Then, removing the subtle ignorance of manas requires yet another immeasurable kalpa. The difficulty lies precisely here!
Within the treasure sack of the Tathāgatagarbha, foolish sentient beings only take those useless burdens that bind them and prevent liberation. They never know to take the treasures that would make them prosperous and attain liberation. One is light, the other heavy, yet they do not know which is light and which is heavy. This is ignorance! Think about it: what are the worldly dharmas that each person pursues, which bind them to birth and death and prevent liberation? Do they feel heavy? Do they wish to untie the ropes? Do they wish to gain freedom? Do they wish to possess the great chiliocosm and abandon the foam on the waves?
III. Samādhi and Supernatural Powers Are Manifestations of Physical and Mental Transformation. The physical body and the conscious mind are controlled by manas. Supernatural powers arise from manas relaxing its grasp on and non-attachment to the physical body. The less the attachment, the smaller the obstruction to the body's functions, the better the samādhi, and the greater the supernatural powers. The physical body of the five aggregates is fundamentally false, unreal. Because of manas's grasping control, the physical body appears very real, and its functions become restricted and obstructed. It cannot ascend to heaven or enter the earth, cannot transform freely, and does not know past or future lives.
When one practices samādhi, it suppresses consciousness. Consciousness can no longer feed manas erroneous information about the existence of the physical body. Manas, not misled by error, can forget the physical body, empty it away. When there is no concept or perception of the physical body in the mind, when the physical body is completely forgotten and not grasped, then the physical body cannot become an obstacle. Wherever the mind wishes to go, the physical body can go there. Because the physical body is illusory and unreal, composed of the four great elements (mahābhūta) — earth, water, fire, and wind — it is essentially just particles of the four elements. And the particles of the four elements have no obstruction with any dharma. Therefore, the physical body has no obstruction and can manifest infinite transformations according to the mind's intent, ascending to heaven, entering the earth, penetrating mountains, crossing waters, without hindrance from any material form.
If the mind considers the physical body real, constantly perceiving its existence, then the physical body becomes an obstacle, possessing material resistance (sapratigha), incompatible with all material forms. When consciousness does not perceive the physical body and does not give manas erroneous teachings, manas can cease grasping the physical body, cease clinging to it. The physical body becomes empty in the mind, as if it does not exist. Then the state of samādhi and supernatural powers manifests. For manas to relax and relinquish control of the physical body is extremely difficult. Countless people cannot see through or let go of even the coarsest aspects of the physical body—eating, drinking, defecating, urinating. They must crave flavors, crave enjoyment, crave comfort, crave ease. This is the most severe attachment to the physical body; even the most superficial desire realm samādhi (kāma-dhātu-samādhi) cannot arise. How much harder it is to see through and let go of deeper-rooted greed and emotional attachments! Form realm samādhi (rūpa-dhātu-samādhi) then cannot arise, and the physical body becomes an obstructive object in the mind, preventing any lightness, ease, or supernatural transformations.
Where there is loss, there must be gain. If one cannot let go of anything, one gains nothing. Countless people care for their physical body meticulously every day; every thought is about bodily sensations, severely attached to the physical body. Practitioners whose practice has not entered their heart are like this, greedily attached to the physical body, unable to enjoy any superior physical or mental experiences. Those whose attachment to self is diminished can eat anything, wear anything, live anywhere, use anything; anything is acceptable, it doesn't matter. The physical body is a cage. If the mind possesses the physical body, one is imprisoned in the cage, unable to leave, unable to be free, and will be constrained everywhere by the physical body. With human desires, supernatural powers are impossible. Attaining supernatural powers requires strict observance of precepts and a pure mind.
In the past, there was a person with supernatural powers who could fly freely in the sky. Because he accidentally had a slight thought about the opposite sex, his supernatural powers vanished instantly while seated. Knowing this, he pretended to tell others: "This time I will walk back, not fly in the air, so that all the people can see me." This was the result of violating the precept against sexual misconduct, merely a mental violation, not yet involving physical transgression. Also, there was Devadatta, who insisted that other bhikṣus teach him samādhi and supernatural powers. Then he could fly to the desire realm heavens. The last time he went to heaven, because he liked a heavenly flower, he asked a deva for it. The deva did not give it to him, so he thought: "This flower has no owner, it's not 'me'; what harm is there if I pick one?" As soon as this thought arose, he fell from heaven. This was violating the precept against stealing, merely a mental violation, not yet involving physical action. People today are so deficient in precept observance and mental conduct that even desire realm samādhi is hard to attain; the first dhyāna is even harder to manifest, let alone the fourth dhyāna, and even more so supernatural powers. Sentient beings are attached everywhere, unwilling to let go. Even the attachments to eating, wearing, living, and using are extremely difficult to lessen even a little. The physical body is grasped very firmly; samādhi cannot possibly appear, let alone supernatural powers.
IV. The Principle of the Knowledge of Previous Lives
The knowledge of previous lives (pūrva-nivāsānusmṛti-jñāna) refers to consciousness discerning the people, events, and things of past and future lives. People, events, and things already experienced manifest in the conscious mind; those not yet experienced, not yet arisen, also manifest in the conscious mind. The "experience" mentioned here certainly does not refer to the experience of consciousness itself, but to the experience of manas, which has never ceased. Because consciousness continuously ceases, it is not continuous. The consciousness of this life is not the consciousness of a past life, nor is it the consciousness of a future life. Therefore, the consciousness of this life has not experienced past lives, nor can it go to future lives to experience. All experience refers to the experience of manas.
Manas has always been connected to past lives. It has no past life, present life, or future life; it has no successive lives. Its lifetime can be as long as the Tathāgatagarbha. Therefore, it remembers all the major events, people, affairs, and principles it experienced before; thus, it has memory. Because of this memory, there is habitual tendency and inertia; it always habitually directs the body and mind to create bodily, verbal, and mental actions, conforming to its habits, almost without thinking, without consideration, making decisions instantly, corresponding to its mental inclinations.
How does the knowledge of previous lives in consciousness manifest? That depends on the conditions for the arising of consciousness. The conditions for the arising of consciousness are, first, the contact of manas with the mental object (dharmāyatana), then manas deciding to discern the subtle aspects of the mental object; only then can consciousness arise. Because manas can only discern the coarse aspects of the mental object and does not need the assistance of consciousness, only when manas needs to know the subtle aspects does the volition mental factor (cetanā) decide to give rise to consciousness for discernment, after which manas itself makes a secondary discernment.
One's own and others' past and future lives—manas, relying on its own Tathāgatagarbha, can contact and discern them. That belongs to the realm of mental images (mano-vijñapti), unrelated to the external five sense objects (pañca-viṣaya), not shared with them. If manas wishes to discern the subtle aspects, the volition mental factor arises, the Tathāgatagarbha cooperates to produce consciousness, and consciousness alone discerns this mental object realm of mental images. Then it can know one's own and others' past and future lives.
However, the arising of the knowledge of previous lives in consciousness has certain conditions; otherwise, it could be present at any time, and anyone could have it. The arising of this knowledge requires the condition of samādhi, and the samādhi must be deep; it is difficult to arise before the fourth dhyāna. Generally, only samādhi at the fourth dhyāna or above can give rise to supernatural powers, including the knowledge of previous lives. In samādhi above the second dhyāna, the five sense consciousnesses cease and do not arise; consciousness is subtle and inactive, without coarse discernment activities. The five sense consciousnesses do not interfere with manas's activity; consciousness causes little interference, but there are still physiological activities in the body sense base (kāyendriya) that distract manas. The fourth dhyāna is called "abandoning perception and attaining purity" (upekṣā-smṛti-pariśuddhi); it abandons even the subtle thoughts of consciousness. The conscious mind is very pure, hardly interfering with manas's activity.
In the fourth dhyāna, the breathing, pulse, and heartbeat in the body sense base also stop. Even cellular metabolism, the activities of the body sense base, decrease, so manas's distraction also decreases. It rarely attends to the body sense base and does not attend to the six sense objects. Then the function of manas can manifest to a great extent. Manas can give rise to the five supernatural powers: miraculous movement, knowledge of others' minds, divine eye, divine ear, and knowledge of previous lives. Before the fourth fruit of arhatship (arhat), as well as ordinary people and non-Buddhists, can only give rise to these five supernatural powers, not the knowledge of the extinction of defilements (āsrava-kṣaya-jñāna), because they have not exhausted afflictions; there are still leaks (āsrava) in their minds, so they lack the knowledge of extinction. Due to differences in afflictions and levels of wisdom, the extent of each person's supernatural powers also varies greatly.
V. The Relationship Between Manas and the Knowledge of Previous Lives and Memory
The knowledge of previous lives develops part or all of consciousness's capability, enabling consciousness to penetrate past and future lives. A person with this knowledge can know all experiences within eighty thousand great kalpas (mahākalpa) before and after, even events beyond eighty thousand great kalpas. A buddha can know the complete experiences of oneself and all sentient beings. The knowledge of previous lives is not primarily about developing the function of manas, because manas penetrates beyond immeasurable kalpas ago, even to the very beginning of life, and can also know part of future lives based on karmic seeds (bīja) and conditions. However, when developing the function of consciousness, the assistance and cooperation of manas are indispensable; otherwise, consciousness would absolutely not have the knowledge of previous lives. All dharmas known by consciousness through this knowledge are searched out by manas from the storehouse of the Tathāgatagarbha, then handed over to consciousness for discernment; thus consciousness knows them. Manas originally knows them but cannot speak or express them; only occasionally, at critical moments, can it hint at part of the content.
How does consciousness know events that have already happened and events that have not yet happened? Events that have happened are stored as karmic seeds. Some of these seeds have ripened and vanished; some have not ripened, the conditions not mature, and the seeds have not manifested. How does consciousness know them? Can consciousness directly discern karmic seeds? How can vanished seeds be discerned? Future events that have not yet happened; the conditions for the manifestation of karmic seeds are also not mature. How can consciousness discern them?
We know that manas corresponds to karmic seeds. The bodily, verbal, and mental actions of sentient beings fall upon manas; after manas discerns them, they are stored in the Tathāgatagarbha. In future lives, the mental inclinations of manas correspond to the karmic seeds, corresponding to the karmic seeds of life after life. When manas needs to understand certain matters, it prompts the Tathāgatagarbha to manifest those karmic seeds. After manas applies attention, contact, feeling, perception, and volition, it hands them over to consciousness for discernment. This is the recollection of consciousness. Why can't manas recollect? Because recollection belongs to relatively subtle discernment activities; manas cannot discern subtly, only the general outline. This is the first reason. Secondly, manas has never been extinguished since beginningless kalpas; it has personally experienced all events life after life. It knows all dharmas prior to the present moment without exception. Therefore, as long as there is samādhi, consciousness can know all dharmas known by manas.
Manas can perform a general discernment of all dharmas. What it knows is extremely broad, almost omniscient, except it cannot know details, only the general outline. This general knowing constitutes manas's extremely, extremely rich experience and memory. Therefore, in many situations, without the cooperative discernment of consciousness, manas can make extremely rapid decisions, all based on its experiences throughout beginningless kalpas, based on its vast experience accumulated over beginningless kalpas. This is why manas is adept at handling matters. Therefore, manas absolutely has memory function and memory attributes, yet it cannot recollect; however, it can help consciousness recollect. If manas had no memory, it could not enable consciousness to have recollection. The two are interconnected, inseparable. Consciousness cannot have any function or action alone; it is always bound to manas; it is always the result of manas's assistance and impulsion.
Regarding the knowledge of previous lives, the main actor is still manas. The operation of all dharmas has manas as the main actor, though the Tathāgatagarbha is even more primary, more fundamental than manas. This will not be discussed for now, lest some people misunderstand. Just discussing manas and consciousness alone offers much to explore. Actually, consciousness and the five sense consciousnesses are all tools of manas, merely supporting roles, used by manas. Manas is experienced and capable of many things but needs consciousness to help to a certain extent. The six consciousnesses are manas's tools. Apart from the six consciousnesses, in the mundane world, manas can do almost nothing. If the body fails and the six consciousnesses truly cannot function, manas must change the body, obtain a new body and new six consciousnesses as its tools. How manas uses the six consciousnesses is, for ordinary people, also a great secret. Uncovering the secrets of manas, that wisdom would be truly remarkable.
Some psychology and physiology researchers have already revealed part of it, more detailed and subtle than Yogācāra (Consciousness-Only) studies, and also more practical; we can use it for reference. The relationship between manas and karmic seeds is also a great secret. Manas must be able to discern the information within karmic seeds; otherwise, how could the knowledge of previous lives appear? The Tathāgatagarbha discerns karmic seeds but cannot express them; only manas and consciousness, by discerning, can reveal them. Consciousness also cannot directly discern karmic seeds; all dharmas discerned by consciousness must pass through manas; it cannot bypass manas. Manas first contacts the mental object, then discerns it, finally the volition mental factor manifests, makes a decision, then consciousness arises, contacts the mental object, discerns the mental object, the volition mental factor manifests, makes a decision—manas knows this entire process completely. The entire process of the conscious mind's operation, as a kind of information, falls upon manas instant by instant. Manas relies on this, contemplates and decides, then contemplates and decides based on past-life experiences as well. After deciding, manas directs consciousness to execute, and consciousness must obediently comply.
All dharmas contacted by consciousness are thrown to it by manas. If manas does not give them, consciousness starves, remains empty, cannot arise or operate. Consciousness cannot be the boss before manas; it is not more advanced than manas, nor does it discern a broader scope than manas; it only discerns more finely than manas. Those with insufficient wisdom can only see the surface operation of consciousness; they cannot observe the deep, subtle operation of manas.
Psychology and physiology researchers have found traces of manas; they can observe part of manas's operation. How can we, Buddhists studying Yogācāra, not find manas, not realize manas? The Tathāgatagarbha's discernment of manas discerns the operation of manas's mental factors; its discernment of the body of the five aggregates discerns both the operational state of the five aggregates body and the karmic seeds. Manas's discernment of the six consciousnesses discerns the operational state of the six consciousnesses, that is, the operation of the mental factors.
VI. The Relationship Between Manas and Supernatural Powers and Potential
Briefly reviewing study content before sleep helps effectively remember what needs to be memorized. If you review what you learned during the day before sleep, your subconscious (manas) will continue processing it during sleep to ensure you remember it more firmly. Manas is still working during sleep; consciousness cannot understand or observe what work manas is doing. How does manas process the day's information for its own use? Why is it that only with samādhi are there supernatural powers, knowing the past and future?
Samādhi means the body and mind move little or not at all. It not only suppresses the body's movement but also suppresses and controls consciousness, making it manifest less. At this time, manas reduces its clinging to the six sense objects and can fully exert its proper functions. What functions can manas exert? In hypnosis, it suppresses consciousness, reduces analytical and thinking activities, preventing consciousness from guiding and directing manas. Then the instincts of manas can be fully expressed, revealing the person's true state of mind, without disguise or pretense. Then another person replaces consciousness to guide manas; without pretense or control, manas can reveal the events it experienced in past lives, reveal its inner thoughts and deep-seated habits—of course, relying on its own faint consciousness to express them. Supernatural powers are similar to this. When the subject's state is relatively stable, deeper guidance can be given, excavating manas's deep-rooted habits. If manas can comply, the habits can change somewhat.
Many principles of Dharma can explain that manas can grasp and change all dharmas, with the Tathāgatagarbha cooperating in the background, although in reality, it is all the result of the Tathāgatagarbha grasping and manifesting.
Sentient beings have no events they can truly forget; manas knows them all. When consciousness is hypnotized or in samādhi, manas can dig out forgotten past events. It is precisely consciousness that blocks manas from facing those past events. Consciousness cares about face, has self-esteem, has a sense of honor and disgrace, knows good and evil, so it must block manas from revealing the truth, whereas manas lacks these mental activities of consciousness. If consciousness does not influence or obscure manas, manas can face all good, evil, honor, and disgrace, its mind relatively honest.
The six consciousnesses are merely tools, used by manas. Manas controls the whole body by controlling the brain, mobilizing the whole body. When consciousness manifests less, forgets the physical body, no longer suggests to manas the various states of the physical body, and does not let manas know of the existence and obstruction of the physical body, then manas can direct the physical body to perform extraordinary actions, similar to supernatural powers. Actually, it is manas forgetting the existence of the five aggregates, no longer considering what the body of the five aggregates can or cannot do, only considering the goal it wants to achieve. Then the body of the five aggregates complies with manas's demand and realizes the goal.
If manas remembers the existence of the five aggregates body, it must consider what the body can or cannot do. For things it cannot do, manas will not direct it to do them. Then the five aggregates body becomes an obstacle; manas cannot fully exert its function, and no miraculous events occur; that is, supernatural powers cannot manifest. If manas can be unaffected by the five aggregates, exert its potential, output powerful function, it can control everything, change everything, including making manas manifest buddha-lands and countless physical bodies. The supernatural powers of non-Buddhists are also the results of exerting the function of manas.
At critical moments, consciousness forgets the existence of itself and the five aggregates body; there are no thoughts, it does not influence manas. Then manas can perform exceptionally, and unexpected things can happen. The supernatural powers consciousness cannot imagine appear like this. In samādhi, consciousness is suppressed; manas exerts its power, and supernatural powers appear. Practicing samādhi is precisely to control consciousness so that manas can exert great function, enabling both realization of Dharma and changing whatever dharmas should be changed.
VII. Manas in Alternative States of Samādhi
When a person is extremely frightened or extremely tense, they are also in a state of samādhi. The mind can be very calm. Although tense and afraid, consciousness can only attend to the thing currently causing fear; it cannot consider other matters. Distracted thoughts vanish. Manas similarly reduces its clinging to other dharmas; its entire focus is on this frightening and fearful matter. Samādhi appears. This can stimulate inspiration, clearly thinking through the entire sequence of events, thus handling the matter properly or making choices beyond ordinary imagination. At this time, it belongs to a state of blank mind, when consciousness cannot engage in superficial thinking; manas then displays its full capabilities. This is the power of samādhi. Such experiences, ordinary people should have had them.
When you are full of fighting spirit, when you make a major decision, when you resolve firmly, when you prepare to soar into the vast sky, your mind has no language or words, no superficial thinking or consideration by consciousness. It is all the wordless power of manas supporting you. At this time, the determination and decision of consciousness are fundamentally unnecessary; consciousness does not need to declare its stance. Manas can completely make the decision itself. It decides to strive, to be resolute, to struggle, to exert effort; it has already secretly resolved to succeed. Superficial determination, what others can clearly perceive is the determination of consciousness, involving more verbal actions, more declarations, but it has no power.
Therefore, we Buddhists should exert the function and power of manas to achieve the goals we need to accomplish. We should make great vows, set long-term major goals, and then find ways to achieve them. The power of making vows should be very great. If manas truly makes a vow from the heart, its power is immeasurable; it will be realized sooner or later. Because this is manas making the vow genuinely from the heart, not staying at the level of consciousness's slogan-like vows, manas can then promote its realization.
The power of thought is great. Whose power is this? It is the functional power of manas directing the Tathāgatagarbha. The reason manas has power is because it is the sovereign consciousness (manas-vijñāna), able to master the bodily, verbal, and mental actions of the six consciousnesses, able to direct the arising and ceasing of all dharmas, able to "hold the Tathāgatagarbha, the true emperor, hostage to command the lords." Consciousness, however, has little power; it cannot move even a strand of hair. It can only "hold manas, the emperor, hostage to command the lords," realizing its own wishes and dreams through manas. And manas realizes its own wishes and dreams through the Tathāgatagarbha. Therefore, the ultimate sovereign is still the Tathāgatagarbha, the true emperor.
"When the mind moves, everything moves" refers to the movement of manas. When the five universal mental factors (sarvatraga) of manas are activated, all dharmas can manifest. When consciousness moves, it only moves thoughts; it has no power of action, cannot accomplish anything. But consciousness can influence the movement of manas, guide the movement of manas. Consciousness is a good helper to manas; its merit is also undeniable.
VIII. Manas's Ability to Control All Dharmas
Hypnosis guides the other person's manas into a compliant and trusting state. Through deep guidance, it excavates the deep-rooted habits or hidden dangers buried in the other person's manas. If the other person obeys and can comply with the guidance, it can change the habits of manas, eliminating hidden dangers and chronic ailments. Everyone changes themselves through various methods. These phenomena can all illustrate that manas is controlling all dharmas, with the Tathāgatagarbha cooperating in the background to change and grasp all dharmas. Manas controls the whole body by controlling the brain, mobilizing the whole body. Its executors are the Tathāgatagarbha and the six consciousnesses. The six consciousnesses are merely tools, used by manas.
When consciousness manifests less, temporarily forgets the physical body, does not remind manas about matters concerning the physical body, and does not let manas focus on the existence and obstruction of the physical body, then whatever manas wants to do, the physical body can follow suit. It can make the physical body perform extraordinary actions, similar to supernatural powers. Manas can utilize the Tathāgatagarbha to exert its potential to mobilize the physical body and control all dharmas, making the Tathāgatagarbha output seeds to control everything, change everything, including making the Tathāgatagarbha manifest buddha-lands and countless physical bodies. The supernatural powers of non-Buddhists are also the results of exerting the function of manas.
IX. Applying Effort on Manas Can Develop Supernatural Powers. So-called supernatural powers mean: the Tathāgatagarbha penetrates all dharmas, manas penetrates the Tathāgatagarbha, and the six consciousnesses then penetrate manas. By cultivating the four dhyānas and eight samāpattis (meditative absorptions), the six consciousnesses can penetrate manas, ask manas for information, and excavate all the information known by manas.
If manas does not grasp the body, does not grasp the five aggregates body as truly existent, whatever manas wants to do, it can do, without considering whether the five aggregates body can do it. If manas says it can, it can. When not grasping the five aggregates body, the five aggregates body cannot obstruct manas. Whatever manas wants to do can be completed instantly. If the concept of the body is constantly in the mind, the body is a burden; no great task can be accomplished. If the deep mind truly has no concept of the body, forgets or does not grasp the body, supernatural powers naturally appear.
X. A person with supernatural powers can know things of future lives. Things of future lives—the karmic seeds certainly have not ripened yet. The Tathāgatagarbha can certainly discern karmic seeds that have not yet ripened. The key is, can manas discern similarly unripened karmic seeds? If manas cannot discern ripened and unripened karmic seeds, then how does consciousness know things of future lives and events that happened many kalpas ago? How does the knowledge of previous lives in consciousness arise? All dharmas known by consciousness are first contacted, known, and perceived by manas; only then can manas apply attention to let consciousness discern the subtle aspects, and consciousness can know the dharmas contacted and known by manas. The knowledge of previous lives in consciousness, as well as consciousness in dreams knowing things that will happen later, all come from manas; they are known through being led by manas. Therefore, it is said that manas can contact and know things that have not yet happened and things of future lives; this relies on manas's discernment of karmic seeds to make its own discernment.
There are many instances of consciousness knowing in advance what will happen. For example, before an earthquake, some animals know in advance and show restlessness and unease. The earthquake has not happened; the karmic seeds have not ripened and manifested. How do the animals know a disaster is about to happen and panic? If manas does not follow the Tathāgatagarbha to condition the karmic seeds, how can consciousness condition the karmic seeds? Before people die, or before an accident occurs, they have premonitions. The event has not happened; the karmic seeds have not manifested. Why can they have a premonition? If manas does not condition the karmic seeds, why does consciousness have a feeling? When dreaming, one dreams of events that will happen days or months later; upon waking, one feels something special is about to happen. If manas does not condition the karmic seeds, how can there be prophetic dreams? These future events are first perceived by manas; how does it alert consciousness to perceive them, to take countermeasures?
XI. The Relationship Between Supernatural Powers, Samādhi Power, and Manas
The so-called supernatural powers mean that manas, relying on the Tathāgatagarbha, can discern all dharmas. But if the dharmas discerned by manas are unknown to consciousness, that is the state without supernatural powers. If consciousness is in deep samādhi, the conscious mind is very concentrated, its discernment power enhanced; it can also discern many dharmas known by manas. As for how many dharmas consciousness can know, it depends on the strength of samādhi power and the level of wisdom—that is, the power of samādhi (samādhi-bala).
Why are supernatural powers related to samādhi and manas? The physical body has a very great influence and control over the six consciousnesses. When samādhi arises, the influence and control of the physical body over the six consciousnesses lessen. Consciousness breaks free from the control of the physical body, is not limited by the physical body, and can discern many dharmas, even all dharmas, discerned by manas. Therefore, the first step for supernatural powers to appear is to subdue the physical body, to pass through the region of the form aggregate (rūpa-skandha), so that the conscious mind is not controlled by the physical body, the mind leaves its form; only then can supernatural powers appear. The form aggregate is a kind of veiling function of the physical body. The five aggregates are a kind of veiling function. Breaking through them, there is no veiling; supernatural powers manifest. "I have a body; it is a great affliction!"
The form aggregate also has a veiling function on manas. If manas regards the physical body as real and grasps it firmly, then there will be no samādhi and no supernatural powers. Only when manas is free from bondage can consciousness be free from bondage, and supernatural powers arise. When the power of samādhi is very strong and the wisdom of manas is also very strong, manas can completely replace the six consciousnesses.
